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THROUGHOUT HISTORY, when geographical, population level and/or localised factors such as water and food supply, environmental factors and exposures, the weather, change in seasons and so on led to outbreaks of disease, the superstitious idea was born of one initial sick person “transmitting” his illness to others in close proximity, thereafter leading to an outbreak or an epidemic. This served as a simplistic explanation for the observation and was based on ignorance of the multifactorial, multicausal, multi-layered nature of disease. This conception of contagion and transmission—in which coincidence and association are confused with causation—led to unwarranted fear, and much harm to life and livelihood through misdirected treatments and policies.

Debates raged between contagionists and anti-contagionists during the 19th century. By the early 20th century, the anti-contagionist position had been proven and strengthened when cumulative “transmission” experiments reflecting real life situations and conforming to the scientific method of inquiry, failed to prove “transmission” of well-known diseases such as influenza, measles, plague and others.

In that time, doctors such as John Thresh, Emmanuel Klein, Max von Pettenkoffer, Rudolph Emmerich, Thomas Powell and Zoologist Ilya Metchnikoff either ingested or injected the bacteria claimed to cause typhoid and cholera without falling sick, as proof of their claim that it is not the bacilli (bacteria) that cause the disease.

By this time, bacteria had been proven not to be primary agents of disease, but simply janitors and housekeepers reacting to the change in the terrain around them, altering their function to break down and process diseased or dead cells, tissues and linings for repurposing or elimination through its various routes. When common sense principles for proving causation known as Koch’s Postulates could not be met for bacteria, the “virus” concept was invented (not discovered) in order to save the “germ theory” model of disease.

However, “viruses” —[which are a misinterpretation of the thousands of particles, microvesicles, that result from cell death, treated wrongly as the cause, when they are actually the effect, just like ashes are the effects of fire, not its cause]—had also failed to meet the very criteria laid down by the germ theorists themselves to prove pathogenicity and transmissibility.

Just like the issue with milk at the turn of the 20th century, wherein debates raged as to whether the milk supply infrastructure should be cleaned up (good quality, clean pure milk from cows on natural diets)—a movement led by doctors such as Henry L. Coit for the interests of children's health—or whether the cheaper, easier and financially lucrative approach of pasteurisations should be adopted (inferior, low quality milk from cows on unnatural diets made safe to drink, longer-lasting, and suitable for transportation for commerce), it was the latter that won due to the money power and lobbying activities of the dairy industry.

In the same way, charlatans and conmen such as Louis Pasteur and Robert Koch, and the money power behind serums and injections, promoted the germ-theory of disease (one-microbe, one-disease, one-serum injection, one-cure) which became mainstream in the 20th century and marginalised other understandings and systems of medicine.

Subsequently, the disproven field of Virology was propped up with fraud and pseudoscience from the 1950s onwards. The fraud reached new heights in the era of the Modern Synthesis of Darwinian evolution (mutation and selection) and genomic sequencing.

These developments revived and re-invigorated the superstition of contagion, which by the end of the 20th century had been weaponised with the pseudosience of Darwinian Virology. This has allowed the faking and manufacturing of pandemics to become a sophisticated art form through an international machinery that can be set in motion upon the whims of corrupt individuals, agents and institutions, all bought and captured by the money power. See: Swine Flu Scam of 2009.

Within the Prophetic guidance of the negation of the superstition of contagion, and likewise within the refutation of the global warming hoax, and the fraud and pseudoscience of Darwinian Virology—all of which are connected—there is protection for Muslims, individuals and nations, in terms of both health and wealth and also protection from exaggeration, unwarranted fear and baseless behaviours which detract from the perfection of Tawḥīd (pure monotheism). This is because all of these affairs are based on violation of the laws of cause and effect and are used to manipulate people's feelings and behaviours for profit, plunder and pursuit of ideological, social and political agendas.

See: Shaykh ʿAlī al-Ḥudhayfī on Population Control Through Wars, Conspiracies, Epidemics and Vaccines

Thus in contagion, coincidence is confused with causation. In the global warming hoax, warming is caused by carbon dioxide, but this is a reversal of realities. Carbon dioxide levels increase after warming due to other reasons, and increase in temperature and carbon dioxide levels in most climates are good for agriculture due to increased yields. And in the pseudoscience of virology, the virologists detect microvesicles, genetic fragments, proteins and debris from dead cells that the body eliminates during detoxification and healing processes whose symptoms we observe, and then claim this is part of an external “pathogenic virus” which was the cause of the illness. They are unable to prove this in scientifically valid experiments and procedures. The similitude is similar to burning logs of wood by setting them alight, and when they turn to ash, it is claimed that the ash (the effect and outcome) caused the fire. Hence, in all of this we see errors in causation, leading to false conceptions and theories about Allāh’s creation and the causes and effects therein.

The Prophetic Guidance

The Prophet of Islām, Muḥammad (صلى الله عليه وسلم) declared: “There is no contagion”, and “Nothing transmits [what it has of illness] to anything else” and he said to the bedouin who objected to this statement, on account of what he presumed of scabies being “spread” from one camel to the rest, “Who (or what) gave it to the first one?”, meaning just as the first one developed scabies through the sum of its causes by Allāh’s decree, then so did the rest (without contagion), this being an indication of the bedouin falling into an observational error by confusing coincidence with causation, which underlies superstition and harbouring of omens.

The Muslim scholar Ibn ʿAbd al-Barr (d. 463H) (رحمه الله) said: ^[1]

As for his saying: “There is no contagion”, then its meaning is that nothing infects anything else. A sick person does not infect a healthy person and Allāh does whatever He wills, nothing occurs except what He wills. The Arabs, or most of them used to speak with contagion and omens, and among them were those who did not used to believe in that and reject it.

Allāh’s Messenger (صلى الله عليه وسلم) said: “There is no contagion”, this is his notification that whatever was believed regarding it— by whoever believed it among them [the Pagan Arabs]—was false.

He also said:^[2]

As for his saying: “There is no contagion”, then it is a prohibition from that anyone should say: “A thing passes [what it has] to another thing” and it is [him] informing that a thing does not pass [what it has] to another thing. So it is as if he is saying: Nothing infects anything else [with what it has]. He says: No one afflicts anyone else with anything of:

—a physical constitution (خلق),
—action (فعل),
—disease (داء)
—or ailment (مرض) [that he has].

The Arabs used to say the likes of this in their pre-Islamic days of ignorance (Jāhiliyyah), that when something of these affairs connect with another thing, it passes on to it. So Allāh’s Messenger (صلى الله عليه وسلم) informed them that their saying and belief in this regard, it is not like that and he prohibited from that statement.

Birth of Superstition and Omens

In the 1887 book, “Are Epidemics Contagious?”, by John Parkin MD, a life-long researcher of cholera and of epidemics in general. He travelled extensively, where outbreaks occurred, and found himself in India, Jamaica, Spain among other places. He conducted many experiments and observations, concluding diseases are not “transmitted”. He writes:

The Arabian physicians, also, who had such frequent opportunities of observing and investigating the plague,regarded it simply as an epidemic,^[3] due to the same causes as those which gave origin to other, or endemic, diseases. It was not until the middle of the sixteenth century, that the doctrine of contagion or infection was established, having been promulgated and formulated by the celebrated Verona doctor, Fracastor.

This doctrine, unlike the majority of other doctrines and theories, was not only eagerly adopted at the time, but it has continued, with slight modifications, to the present day.

The reason is clear. It offered a very easy solution of a most difficult problem, for as there is said to be a cat in every house, to whom all untoward accidents are usually ascribed, so, also, there must be one or more persons in every situation, on whom the sin of the propagation of epidemic diseases can be readily laid. It is, in fact, the old story of the witches, to whom everything was ascribed that could not be otherwise accounted for.

But, as it would be wrong to allow either the cat or human beings to be unjustly accused, it will be desirable to ascertain on what foundation the doctrine of contagion is based.

In the same way, the bedouin thought of the first camel with scabies as an omen, one which brought harm to the rest of the camels, being ignorant of the complexity of disease causation processes, seeking a simplistic explanation based on misinterpretation of observations.

So the Prophet (صلى الله عليه وسلم)—despite the bedouin's protest that he sees "contagion" and "transmission" to entire herds with his own eyes—responded to him in the way he did, to correct his misinterpretation of observations and to put an end to notions and circumstances that give birth to superstition and omens. He (صلى الله عليه وسلم) negated contagion, asked as to how the first camel got scabies, and denied that any entity "transmits" its state to any other entity.

Then, he also advised that sick camels not be mixed with healthy camels, to avoid the leper, and not to advance to a land of plague, not in affirmation of contagion, but to prevent circumstances in which the human psyche reverts to this folly.

In his explanation of Kitāb al-Tawḥīd (The Book of Monotheism), commenting on the chapter on omens, Shaykh Ṣāliḥ al-Luḥaydān (رحمه الله) said:^[4]

So the Prophet (صلى الله عليه وسلم) said: “There is no contagion”, and alongside that he said: “Let not the owner of sick camels pass them by the healthy camels of another.” And he said in another ḥadīth: “Flee from a leper as you would flee from a lion.” The Prophet (صلى الله عليه وسلم) did not say this because contagion exists, no. But he intends [by this] that the Muslim heart does not become attached to [the notion of] contagion and its [alleged] effects. The Prophet (صلى الله عليه وسلم) said: “There is no contagion.”

Abu ʿUbayd al-Qāsim bin Sallām (d. 224H) (رحمه الله) said:^[5]

Its angle in my view, and Allāh knows best, is that there comes to these healthy [camels] through Allāh’s decree what came to those [sick] ones [of disease], and so the owner of the healthy camels thinks that the sick ones passed the disease to them, and thus falls into sin.

Abu ʿUbayd al-Qāsim bin Sallām (d. 240H) also explained that to misinterpret these directives as an affirmation of contagion is to promote the very superstition and omens that the Prophet’s guidance came to put an end to, and is the most evil interpretation. The Muslim scholar Ibn Khuzaymah (d. 311H) considered those scholars who misinterpreted the Prophet’s directives regarding sick camels and the leper as an affirmation of contagion to be in error, and that as a result, they affirmed what the Prophet negated and prohibited.

Errors in Causation

The Muslim Scholar Ibn Hubayrah (d. 560H) (رحمه الله) explained that scabies is simply an internal issue that comes to the surface and is a process of expulsion and elimination through the skin. It is not something transmitted from animal to animal. However, ticks and mites, ever present in the environment of camels and other animals, simply infest the lesions that occur as part of that process and which tend to arise in the most sensitive areas of skin on the animal. The bedouin, ignorant of these realities, thought this was due to contagion ("transmission" of disease from one entity to another), upon the observational error of confusing coincidence with causation.

It is the same with the issue of leprosy, as al-Ḥāfiẓ al-Ḥakamī (رحمه الله) explains in Maʿārij al-Qubūl:^[6]

He (صلى الله عليه وسلم) ordered fleeing from the leper so that something of that [disease] does not arise in him coincidentally [to his mixing], not by the negated contagion, and so he then thinks that it was due to the mixing, and thereby starts believing in the affirmation of contagion which Allāh’s Messenger (صلى الله عليه وسلم) negated, and thus falls into distress. So he (صلى الله عليه وسلم) ordered with its avoidance out of compassion for his ummah, mercy towards them, [desiring to] end the root cause and prevent its means—not out of affirmation of contagion as is thought by some of the ignoramuses among the doctors.

Regarding the ḥadīth of the leper who came to pledge allegiance to the Prophet (صلى الله عليه وسلم) and had not yet reached the Prophet (صلى الله عليه وسلم). The Prophet sent a messenger to tell him to return back to his place from where he was as his pledge of allegiance has already been taken. Ibn Hubayrah (رحمه الله) (d. 560H) said regarding this incident:^[7]

The meaning is that the pledge of allegiance has already been ratified for him, so he should not advance with the delegation out of fear for the people who, if they were afflicted with anything, would think that it was transmitted from him.

Hence, these declarations of the Prophet (صلى الله عليه وسلم) indicate the perfection of his guidance and the depth of insight into hidden complexities outside the perception of most people, and in which the most intelligent among them, such as the physicians, can err.

Proof of Prophethood

This is why these Prophetic traditions, inclusive of the mention of contagion, have all come under the subject matter of superstition, unwarranted fear and harbouring of omens. It is why the Prophet of Islām (صلى الله عليه وسلم) mentioned the negation of contagion alongside other affairs such as taking omens in birds, and in the night-owl, in a certain month of the year, in ghouls and so on. It is because the entire subject matter enters into errors in causation and what that gives rise to superstition, harbouring of omens, unwarranted fear and how that leads to harmful behaviours in which people abandon their beneficial interests. In the modern era, one can clearly observe how all of this can be—and has been—weaponised for profit and plunder.

This is one of the clear evidences that the Prophet of Islām was a genuine Prophet, sent by His Lord, the Lord of Abraham, Moses and Jesus (عليهم السلام), to guide mankind from the darknesses of polytheism, superstition and omens, to the guidance of pure monotheism, reliance and certainty.

In fact, the Prophet Muḥammad (صلى الله عليه وسلم) declared the invoking of “contagion” and “transmission” to explain the apparent “spread” of disease among a herd to be from the remnants of the pre-Islamic days of ignorance (Jāhiliyyah) in which people were steeped in superstition and whose behaviour was governed by errors and exaggeration in matters of causation. He stated that this would remain present in the Muslim nation, something they would never abandon.

The correct description and statement of what happens in actual physical reality is the following:

Each occurrence of disease is a fresh creation of that instance in each and every entity in which it occurs, through the sum of its causes, factors and event-chains, at the appointed time and place.

Thus, we say: "He fell ill by the decree of Allāh" not by way of the negated contagion. We do not say: "He caught his illness from so and so" or "So and so transmitted his illness to so and so", or "He fell ill by way of contagion (transmission of disease from one entity to another)" as all of these statements are statements of ignorance and falsehood, negated in Prophetic guidance and rendered statements of the days of pre-Islamic ignorance.

Exactness, Accuracy and Truthfulness in Speech

A Muslim is commanded to be precise, exact and truthful in speech, and this extends to correct attribution of causation. The statement: “He fell ill by the decree of Allāh” incorporates all the true causes, conditions, factors and event-chains through which an individual falls ill, and the one speaking with this speech does not have to know the specific details of these realities. This statement agrees with and represents truthfully, all of physical reality, attributing all of it to Allāh, without any errors in causality, and without making something a cause that is not a cause, or exaggerating in a cause.

However, the statement: “He caught his illness from so and so” and what is similar, then this is a false statement to begin with, as no one transmits his states (aʿrāḍ) to anyone else, they are always freshly created through the sum of their causes. Adding “By Allāh’s will” to this statement does not make it correct either, any more than adding “By Allāh’s will” to the statement “We were given rain through such and such a star” makes it correct.

Further, such a statement of alleged transmission or contagion is a distortion and/or falsification of physical reality as it wrongly attributes an effect to an alleged cause on the basis of speculation and ignorance. Even if it was accepted for argument’s sake, that the sick person emitted something alleged to be disease causing, then that would only be one of a combined set of required causes for another person to become ill, all of which return to Allāh’s decree. Thus, “infectiousness” and “contagiousness” can never be the property of any disease, this is the saying of the people of disbelief, and thus, the statement of “transmission” and “contagion” is falsified and the Messenger (صلى الله عليه وسلم) explicitly labelled it as a statement of Jāhiliyyah.

The notion of “spread” or “contagion” is in the mind only, it is an abstraction. The mind abstracts this notion by combining each fresh instance of disease creation taking place in each entity in a given place and time, and, due to proximity of instances, conceptualises the idea of "spread" or "transmission".

Refer to our quenching thirst analogy for more insight.

No entity “spreads” or “transmits” its state to any other entity, as states and conditions are properties of the entity and cannot be “transmitted” to other entities (Ibn ʿAbd al-Barr). Rather, they are freshly created in each entity through the sum of their causes and event chains (Ibn Ḥajar). This is why not everyone falls ill in a household or in an outbreak of disease, and why those who mix most intensely with the severely ill with an alleged contagious disease, such as the plague, or influenza, do not fall ill. This has been witnessed and experienced by people throughout history. Hence, the cause(s) of the illness must return to other affairs, besides proximity and mixing.

Rejection of Testimony of Physicians

Al-Ḥāfiẓ Ibn Ḥajar Al-ʿAsqalānī (رحمه الله) said—who experienced the occurrence of numerous plages in Egypt:^[8]

A group of physicians have mentioned what precaution a healthy person may take during the era of the plague from mixing with the one who has been afflicted with the plague.

Al-Qāḍī Tāj al-Dīn said: ‘We have seen the common-folk withholding from that until they abandoned visiting the one with the plague. And that which we say regarding it is that if two trustworthy, knowledgeable physicians testify that such [visitation] is a cause of bringing harm to the one who does so, then withholding from mixing is [at least] permissible, or greater than that.’

I [Ibn Ḥajar] say: The testification of the one who testifies with that is not accepted because sensory perception [direct experience] falsifies it. These plagues have been present repeatedly in the lands of Miṣr and Shām, and there have been very few houses devoid of [victims]. And the afflicted one has those from his family and close ones that look after him, mixing with him more intensely than one who is not from his own family, yet many of them, rather most of them, are safe from [that plague]. So whoever gave testimony that that is a cause of harm for the one who mixes is an arrogant denier.

Prior to the 19th and 20th centuries, physicians and scholars, Muslim and non-Muslim alike, only had observations to go on.

However, systematic experimentation was conducted during the 19th and early 20th centuries—when the debate between contagionists and non-contagionists raged—and these studies failed to prove “transmission” of disease. The non-contagionists, demonstrating their conviction, would drink cultures of bacteria (cholera and others), inject themselves with pus, blood and excretions of the sick, without falling ill.

Contagion and Transmission Studies

The Prophet of Islām (صلى الله عليه وسلم) stated that invoking “contagion” and “transmission” for the apparent spread of disease is from the ways of the pre-Islamic days of ignorance that will never cease to remain among the Muslims, along with other affairs. Extensive contagion and tranmission studies conducted in the late 19th and early 20th study prove the negation of contagion and prove the truthfulness of the Prophet (صلى الله عليه وسلم) in his statements:

See the following resources:

Contagion Transmission Studies—A list of over 60 studies failing to prove contagion with respect to diseases such as measles, polio, influenza, yellow fever and others.
The Plague and Contagion—The Muslim scholar of Egypt, Ibn Ḥajar al-ʿAsqalānī lived through numerous plagues and wrote a book on the subject. He held the view of the negation of contagion—on the basis of Prophetic traditions—and pointing out how family members who mix most intimately with those sick with the plague, tending to them and their wounds, feeding them, sleeping besides them and so on, they would not get the plague. He said this falsifies what was claimed by the physicians and ruled that their testimony should be rejected. His ruling was substantiated by experiments and empirical evidence provided by plague researchers.
Polio and Contagion—A list of over 70 studies disproving that polio is contagious.
Leprosy and Contagion—Leprosy is not contagious through ordinary, routine contact, this was a matter well-known and was pointed out by Muslim scholars such as Shaykh Muḥammad Amān al-Jāmī (رحمه الله) and ʿUmar bin al-Khaṭṭāb (رضي الله عنه), the second Caliph of Islām, would deliberately drink from the same spot of the vessel as his companion, Muʿayqīb who suffered from leprosy, in order to remove the superstition of contagion from his mind.
Failed Contagion Experiments—Hundreds of failed experiments trying to transmit influenza and others like typhoid, measles, diptheria and pneumonia.
Siamese (conjoined) twins wherein one twin becomes ill with an illness yet the other remains free of the illness, despite sharing the same blood supply is the clearest of empirical falsifications of the the claim of contagion. Refer to these documents on Masha and Dasha Krivoshlyopova, Siamese twins born in 1950 and extensively studied by Russian health authorities. One twin would become ill, have fever, pneumonia, or measles and the other would not have any illness, or symptoms. This is an empirical falsification of contagion in general, and viral contagion in particular.
Dr. Littlejohn, 19th Century Public Health Officer, on Contagion confirming—from his vast experience of close to half a century—what has been said by Muslim scholars such as al-Qurṭubī, Ibn Ḥajar and others. That disease does not affect the sound constitution (and therefore cannot be "contagious"). Rather, it is created afresh in each entity through the sum of its causes, and that fear is from the greatest of factors that induce disease in an individual.

Preventing Unwarranted Fear

This is one of numerous wisdoms in the guidance of the Messenger (صلى الله عليه وسلم) to keep away from the leper, to not enter the land of plague (and also to keep sick camels away from healthy camels), to prevent unwarranted fear, which in itself is a cause of disease. This guidance is not an affirmation of the superstition of contagion as presumed by the ignoramuses among the doctors as stated by al-Ḥāfiẓ al-Ḥakamī (رحمه الله), but rather to cut off all avenues for superstition, belief in contagion, unwarranted behaviours and false statements from arising.

The Muslim scholar Imām al-Qurṭubī (d. 656H) said:^[9]

For he (صلى الله عليه وسلم) prohibited from passing the sick by the healthy out of fear that what the people of jāhiliyyah fell into might occur, of believing in [contagion], or out of fear that the souls might be disturbed or that the [people’s] imaginations might be affected.

He also said:

So this is similar to his (صلى الله عليه وسلم) command of fleeing from the leper. For we, even though we believe that leprosy is not contagious, we still find aversion in our souls and a dislike of that. To the extent that if a person was to force himself to be near to him [the leper] and to sit alongside him, his soul will feel pain and perhaps [his soul] may be harmed by that, and become ill. And a person—in doing this—would be in need of severe struggle and efforts [that exhaust him]. Yet alongside that, the temperament [of a person in wanting to keep away] is dominant.

Refer to: Imām al-Qurṭubī (d. 656H) on Contagion

Even if it is accepted for argument's sake, that the sick person emits an alleged "pathogen", contagion is still a false notion, because it was not the disease state itself that was transmitted, but an alleged cause which would only be one among a set of combined causes, factors, conditions and event-chains that are required for the same disease state to be freshly created in another entity. Even in this scenario, the notion of contagion does not exist, because "transmission" does not take place, or exist in physical reality, exactly at the Prophet (صلى الله عليه وسلم) said.

Rather, there is only ever the fresh creation of a disease instance through the decree of Allāh, which is the sum of its causes, conditions and event chains, and never the "transmission" of a disease instance, which is a notion and statement of Jāhiliyyah, pre-Islamic ignorance.

The first is physical reality and manifestation of al-Qadar (the Divine decree comprising the system of interconnected causes and effects), the second is a statement of falsehood and ignorance that competes with and undermines the first. It was a statement of the Pagan Arabs in the pre-Islamic days of ignorance when revealed guidance was absent, distorted or lost. This is why the Prophet (صلى الله عليه وسلم) negated and prohibited it. He (صلى الله عليه وسلم) also explained that his ummah would never abandon this statement, and continue saying it.

For this reason, some Muslim scholars, in the context of plagues, called for the rejection of the testimony of physicians who assert that visiting the sick, in order to fulfil duties of brotherhood and community, will cause harm (Ibn Ḥajar).

The Caliph ʿUmar and Dispelling Belief in Contagion from the Soul

In the 19th and early 20th centuries when the commonly-believed contagious property of various diseases had been thoroughly refuted, the germ-theorists had been made a laughing stock when non-contagionists routinely drank cultures of pure bacteria, injecting themselves with blood, pus and germs from the sick, without falling ill, as proof of their absolute conviction. They were preceded in that almost 1300 years earlier by the Caliph ʿUmar bin al-Khaṭṭāb (رضي الله عنه).

It is related from ʿUmar (رضي الله عنه) would deliberately drink from the same place of the same vessel that Muʿayqīb would drink from, and he had leprosy. ʿUmar (رضي الله عنه) did that in order to ward off belief in contagion from himself, as is related from Maḥmūd bin ʿUbayd (d. 96H), who relates from ʿAbd Allāh bin Jaʿfar bin Abī Ṭālib that he said:^[10]

For I have seen ʿUmar bin al-Khāṭṭāb call for a vessel in which there was water, and Muʿayqīb would drink from it—and this disease [of leprosy] had taken hold in him—then he [ʿUmar] would drink from it, and would deliberately place his mouth on the same spot [of the vessel] where [Muʿayqīb had placed his] mouth, knowing he was doing so because he disliked that anything of [belief in] contagion should enter into his soul.

And as for other Companions, then al-Ṭabarī said:^[11]

Ibn Bashār narrated to us, from ʿAbd al-Raḥmān: Sufyān narrated to us: From ʿAbd al-Raḥmān bin al-Qāsim from his father: “That the delegation of Thaqīf came to Abu Bakr al-Ṣiddīq. Food was brought and one man stepped back. He said: ‘What is with you?’. He said: ‘A leper.’ So [Abu Bakr] called [the leper] and ate with him.” From Salmān and Ibn ʿUmar that they both used to make food for the lepers and would eat with them. And from ʿIkrimah that he stepped back from a leper and Ibn ʿAbbās said to him: “O you who goes away, perhaps he is better than me and you.”

There are many modern examples of what the Caliph ʿUmar did among non-Muslims which can be found in the links on contagion studies earlier on this page.

One example is that of Clot Bey who was an influential anti-contagionist of the early 1800s. He served as Chief Physician to the Viceroy of Egypt and Inspector-General of the Egyptian civil and military medical services.

There occurs in “A Report on Plague Investigations in Egypt”^[12] that for over thirty years Clot Bey insisted on the non-contagiousness of plague, and applied the same reasoning to cholera and yellow fever. In 1835 he, in the presence of several physicians, pharmacists, and public officials, inoculated himself on two occasions with the pus and blood from a plague victim without suffering any ill effects. He also inoculated various animals with negative results:

[Clot Bey] tested the infectivity of plague materials on his own person. He inoculated himself on two occasions, with the blood of a patient and again with pus from a bubo; he also inoculated various animals. All his experiments were negative.

Correcting Observational and Intellectual Errors

The Prophet (صلى الله عليه وسلم) prohibited that contagion be invoked as an explanation for occurrence of disease, or for it to be said: “So and so transmitted, spread or gave his illness to so and so” as this comprises:

01 confusing coincidence with causation
02 exaggerating in the causation of mixing
03 grossly simplifying the complexity of disease causation
04 wrongly attributing unproven causes to effects
05 and speaking with ignorance and speculation with respect to physical reality.

These affairs give rise to superstition, omens, unwarranted fear, baseless actions and behaviours.

This is why in the Prophetic traditions, contagion was mentioned along with other superstitions and omens, such as taking omen from the overhead flight of birds, and claiming the constellations are causally connected to the occurrence of rain and what is similar.

The Prophet's advice to keep away from the leper and for sick camels to be kept away from healthy camels was to prevent those circumstances in which people might be led to affirm the negated and falsified contagion on account of observational errors, by confusing coincidence with causation and not out of affirmation of contagion, as is claimed by the "ignoramuses among the doctors" according to Shaykh al-Ḥāfiẓ al-Ḥakamī (رحمه الله).

20th Century Fraud and Pseudoscience

In the modern era, the superstition of contagion has been revived and bolstered through false and inaccurate theories of disease, in particular germ theory and the fraud and pseudoscience of modern virology.

See » Germ Theory of Disease and Fraud of Louis Paster
See » Development of Modern Virology and: What Virologists Do.
See » Virus Mania—Invention of Epidemics for Profit

Further, since the early 1900s, these ideas have been weaponised and used for plunder and profit and the furthering of Malthusian Eugenicist agendas through bought-out corrupt institutions such as the WHO, FDA, CDC and others, pretending to care for the health of nations while serving corporate and collectivist interests.

The 20th century Rockefeller allopathic medicine (patented synthetic drugs for management of systems through harmful interference in complex biochemical pathways) based on germ theory and virology pseudoscience brought “the war on biology” model.

The "war on biology" model creates more complications and illnesses from existing illnesses, requiring more medications and interventions, thereby generating more profits.

Right now in the 21st century we are transititioning into “the hacking of biology” model based in part on the same virology pseudoscience. This is being sold under the guise of a revolutionary "mRNA software platform", which is really a ploy to exponentially increase the number of injectables for profit and plunder, as well as a gateway into transhumanism (injecting synthetic biology that can interface with computers, wifi systems, radiofrequencies).

Put another way (in their terminology), it is self-directed evolution, or put another way "intelligent design".^[13]

From the heads and chiefs of disbelief (أئمة الكفر) who promote these ideas and these technologies for nefarious uses is Yuval Harari, a spiritual guide for the WEF vultures and collectivists.

These systems of medicine are underpinned by Darwinian evolutionary biology, which means that these people will remain groping in the dark, doing more harm than good.

"Darwinian Virology" and “global warming rebranded as climate change”, both frauds and pseudoscience, have been made the foundations for neo-Marxism, collectivism and techno-feudalism under the more general banner of “environmentalism”, a pseudo-religion to dissolve and subsume all other religions.

A good share of the purveyors of this pseudo-religion are Bahais, Gaia earth-worshippers, and Luciferian Illuminists, and organisations such as the UN, WHO and others are simply vehicles for the furtherance of these agendas.

The Weaponisation of Superstition and Fear for Profit and Plunder

Close to a hundred years ago in 1935, when germ-theory based faked epidemics were being exposed, it was aptly remarked:^[14]

One may not reasonably claim that three or four faked epidemics prove all health officials knaves [i.e. dishonest]; but they are quite sufficient to show that under "the system" of complete, absolute and irresponsible control of public health service by one school of healing, the foregoing cited instances [i.e. of faked epidemics in New York City, Kansas, Pittsburgh during the 1920s] may be multiplied indefinitely, and the public be none the wiser.

The factors are all present which make such exploitation of the public health and the public purse possible, whenever a medical health officer may be found who is sufficiently corrupt or sufficiently fanatical, to set the machinery in motion for their accomplishment.

What has been indicated in the above quote continued over the decades for the rest of the 20th century until we reach the era of AIDS (HIV), Swine Flu, Bird Flu, and lately, Covid-19, when this fakery went international. It has now become an art form.

For in-depth details on these scams, refer to the excellent work, Virus Mania.

When only one theory of disease is allowed, and when there is sufficient fanaticism for that theory or idea, and when there is corruption, then nations and populations can be exploited in the name of "public health" if there is a machinery in place to facilitate it.

The Machinery

The "machinery" mentioned in the above quote has advanced to such a degree, on an international scale, that it is becoming next to impossible for anyone to escape it. What was pulled off at the city level in the 1920s, began to be pulled off at the international scale in the late 20th century. The scam has now been perfected with Covid-19, where full institutional and regulatory capture by corporations and private interests has been achieved, allowing the machinery to be put in motion worldwide for profit, plunder and pursuit of ideological, political and social agendas.

Never in the history of the world have so small a number of people (holding sway over institutions) profited so wildly by managing to convince so large a number of nations and people to do actions and behaviors much to their own detriment—[lockdowns, universal social distancing of six-feet and universal "community" masking and mass injecting entire populations with a novel experimental platform funded by Malthusian Eugenicists and manufactured by mass-murdering, repeatedly convicted, corporate criminals and fraudsters]—all on the basis of unwarranted fear, exaggeration and manufactured science, all of which rests on the fraud and pseudoscience of “viruses” and “virology”.

These matters impact the affair of Tawḥīd (actualisation of monotheism in belief, word and deed), the affair of ʿaqīdah (creed) as well as the welfare, well-being and worldly interests of nations and people, which is why they should not be taken lightly.^[15]

Proof Against the Polytheists and Stubborn Opposers

Shaykh Ḥāfiẓ al-Ḥakamī (رحمه الله) said in his treatment of the subject of contagion, after providing evidences for its complete and absolute negation:^[16]

The intent is that the negation of contagion is absolute, it is upon its totality and within it is singling out Allāh (سبحانه وتعالى) with full disposal [of all affairs] in His creation... And within that lies strengthening of the heart of the believers, aiding of them with the strength of reliance and soundness of certainty, and proof for them against the polytheists and all of the stubborn opposers.

This is the proof of the Muslims against the falsehood, exaggeration and extremism that is found with the people of disbelief in this matter, and within it is the complete singling out of Allāh in His Lordship (complete disposal of all affairs).

For this reason, it is important that the sound, coherent view on contagion— meaning the negation and invalidation of the concept of contagion altogether, as it is superstition, comprising a false conception of physical reality—is understood by Muslims and spread and taught. At the same time, the fraud and pseudoscience of virology must be exposed for what it is (see Virus Mania)

The Contagionist View

As for the affirmation of contagion, it is considered a view within the bounds of acceptable differing, though it clashes with the texts, has inconsistencies, internal contradictions and is based upon the very doubt of the bedouin in the matter of his camels and scabies which the Messenger (صلى الله عليه وسلم) addressed and removed, and that is confusing coincidence with causation. That’s in addition to clashing with physical and empirically verified realities—see conjoined twins, leprosy and flu transmission experiments by way of example.

Thus, those who remonstrate and say, “How can you possibly deny contagion, we see it with our own eyes?”, they are in the same position as the bedouin whom the Prophet (صلى الله عليه وسلم) was educating, and the anti-contagionists are effectively playing the same role of the Prophet (صلى الله عليه وسلم) in explaining to them their error.

In order to reconcile what they see as an apparent contradiction in the texts of contagion—where contagion is explicitly negated while at the same time, the Prophet advised keeping away from the leper and not mixing sick camels with healthy camels—they say the Prophet (صلى الله عليه وسلم) was negating only that contagion in which it is believed that it occurs outside the decree of Allāh, and not that he was negating contagion in itself. They are forced to make this explanation because they fell victim to the same doubt of the bedouin in relation to his camels and scabies, confusing coincidence and association with causation and failing to understand that disease instances are not "transmitted" between entities but freshly created through the sum of their causes.

With this starting point—having affirmed contagion upon that misconception, thinking it would be a rejection of what they see as undeniable physical reality—they then had to explain the explicit negation in the texts. So they explained it by attributing to the Pagan Arabs that they claimed contagion occurs outside the will and decree of Allāh, and that this was their error.

However, this explanation is not credible and can be invalidated.

01 Firstly, because the Pagan Arabs were not deniers of al-Qadar (the Divine Decree). They believed everything is from al-Qadar, the good and the evil, harmful. Rather, they even used al-Qadar as an argument for their polytheism and making things unlawful (6:148-) (16:35-).

02 Secondly, it is also falsified by the ḥadīth of the Prophet (صلى الله عليه وسلم) when he explained that invoking “contagion” (العدوى) and “transmission” (الإعداء) to explain the apparent spread of disease is from the affairs of ignorance that this Muslim nation will never abandon and continue to speak with.

If what the contagionists said was correct, that the Prophet (صلى الله عليه وسلم) was only negating that contagion in which it was believed that it occurs outside the decree of Allāh, and they claim this is what the Pagan Arabs were upon, and this is clear disbelief, then the Prophet (صلى الله عليه وسلم) would not have said that his nation would never abandon the statements of “contagion” and “transmission”, because that amounts to disbelief, meaning the belief that contagion occurs outside Allāh’s decree. However, this is not what Muslims say. Those who affirm contagion clearly say that it occurs by Allāh’s decree, by His permission, will and power.

If that is the case, then either the Prophet (صلى الله عليه وسلم) is truthful when he said that this ummah will never abandon the statement of “contagion” and “transmission” or they, the contagionists, are truthful. This proves that the Prophet (صلى الله عليه وسلم) was negating contagion absolutely, as a concept, and that the notion should never be invoked.

To appreciate this point fully, and why this is the case, refer to our quenching thirst analogy, and the next point which follows.

03 And what proves this, thirdly is the fact that he stated clearly to the bedouin: “Nothing transmits what it has (of illness) to anything else”, (لا يعدي شيئ شيئا). This is a statement that accords with physical and factual reality. For even if we accept for argument's sake, that a person sick with influenza mixing with a member of his family, transmitted an alleged "pathogen" and the other person became sick, then that first person did not transmit his own illness. Rather, he transmitted an alleged cause, which along with other factors, conditions and event-chains, led to the fresh creation of another instance in another person. Thus the correct statement here is: “He fell ill by the decree of Allāh”, not by the negated contagion, since nothing passes its own state (ʿaraḍ) to anything else. Rather, every state (of disease) is a fresh creation through the decree of Allāh.

04 Fourthly, as per the action of ʿUmar bin al-Khattāb (رضي الله عنه) mentioned earlier, in drinking from the same spot on the same vessel as Muʿayqīb who had leprosy, in order to dispel belief in contagion from himself, and likewise the extensive experiments attempting to “transmit” illness through the most invasive of means, they all prove the correctness of the Prophetic declaration and guidance in this matter.

Upon all of these grounds, both religious and worldly, the contagionist view is invalidated.

As this is a view held by many, and the misconceptions run deep, and it also relates to speculative worldly sciences, then one should accommodate people holding this view, and gentleness and wisdom should be used in discussion and dialogue. The position of affirming contagion is a legitimate view and a person cannot be said to be misguided for that, as it is based on an interpretation of texts. However, it is a flawed view, nevertheless, which fails to capture the comprehensive reality of what the Prophet (صلى الله عليه وسلم) intended in what relates to the domain of superstition, omens, baseless thoughts, feelings and fears, and unwarranted behaviours.

It is precisely this that the people of disbelief have weaponised and used for profit and plunder in the modern era with tremendous sophistication. This is why the affirmers of contagion are most prone to being manipulated in this arena through exaggerated and unwarranted fear. Hence, we see many people not shaking hands with people, staying metres apart from healthy people, wearing single, double or triple masks, hiding behind glass screens, fearing imaginary Darwinian viruses that exist only in silico (on computer), not in physical reality, and so on.

As for when Muslim rulers apply these policies and require these measures, then from the angle of maintaining order in society, and repelling harm from oneself in terms of fines and penalties, then one should comply, but without belief in these falsehoods. The Messenger (صلى الله عليه وسلم) gave clear, ample, sufficient guidance in ths matter—for those who affirm contagion—which is to keep away from the actually sick and to avoid the place of an outbreak. Beyond that is to fall into superstitions, omens and imitating the disbelievers as explained by Ibn Rajab, Sulaymān bin Ḥamdān and al-Albānī.

When awareness of these matters increases and become public knowledge, it becomes harder for the perpetrators to pull off their medical and financial scams such as Bird Flu, Swine Flu and their latest and most successful one, Covid-19, which is simply a rebranding of influenza, pneumonia and other illnesses through fraudulent misuse of the RT-PCR procedure. Further, the true causes of these illnesses are not imaginary viruses, but other affairs related to diet, habits, seasonal changers, weather and environmental conditions and exposures.

Insightfulness of Muslim Scholars in this Subject Matter

By virtue of the Prophet of Guidance, the Prophet of Islām, Muḥammad (صلى الله عليه وسلم) having clarified this matter to his nation and also for the people of the Earth in his most complete guidance, Muslim scholars were able to capture the wisdoms and realities behind his statements on contagion and his directives. Even those among them who affirmed contagion, recognised that there are limits to precaution that are not to be exceeded.

As for those who negated contagion, then Abū ʿUbayd al-Qāsim bin Sallām judged that affirming contagion upon misinterpretation of texts is but to promote the very superstition and omen that the Prophet came to put and end to, as has preceded. Ibn Khuzaymah declared to be in error those scholars who misinterpreted some of the Prophet’s directives as an affirmation of contagion. Ibn Ḥajar al-ʿAsqalānī (رحمه الله) called for the rejection of the testimony of those doctors who claimed visiting those sick with the plague in order to fulfil the right of the sick person would be a cause of contagion. Shaykh al-Ḥāfiẓ al-Ḥakamī (رحمه الله) declared to be ignoramuses those doctors who affirm contagion by misinterpreting the Prophetic directive to avoid the leper.

From the contemporary scholars, Shaykh al-Luḥaydān (رحمه الله), who passed away in early 2022 and who negated contagion, did not wear facemasks, nor did he socially distance in his mosque, nor did he take any injections during the Covid-19 scam in which colds, flus, pneumonias and diseases of all types were rebranded as Covid-19 on the basis of fraudulent tests, all part of a grand scheme by the WHO and its owners (various Bill Gates organisations and other stakeholders) to peddle snake-oil serums and injections to the world's populations.

And Shaykh Muqbil bin Hādī al-Wādiʿī (رحمه الله), the Scholar of Yemen, he also negated contagion and said it was not permissible to take vaccines for the purpose of preventing “contagion” or “transmission”, because that is expressly negated by the Prophet (صلى الله عليه وسلم). And truth was spoken on his tongue, for no vaccine prevents any alleged transmission, and nor do the vaccine manufacturers make such claims, for they know it is not true. However, they leave people to assume that is the case, and they may also use deceptive advertising, though they themselves would be the first to deny it in the law courts.

As for those who affirm contagion, then the Muslim scholar Ibn Rajab al-Ḥanbalī (رحمه الله) warned that precaution in the matter of contagion should only be within the limits of the Sharīʿah and exceeding those limits is to imitate the ways of the disbelievers, and the same was said by Shaykh Sulaymān bin Ḥamdān (رحمه الله).

Most importantly Shaykh al-Albānī (رحمه الله)—who also affirmed contagion—pointed out how Muslim doctors (and those who believe and follow them) have followed the way of the people of pre-Islamic ignorance when they refuse to shake hand with people out of pure suspicion. He explained that the default is that a person is considered pure and healthy, and that we operate in life on this very basis.

This is the opposite of what those who fake or manufacture pandemics for profit and plunder are attempting to institute as a law, that you are a disease, a plague, contagious and infectious by default—because you could be carrying some imaginary, made up mutating Darwinian virus that exists only on computer—and thus you cannot participate in society unless you can prove otherwise, and unless you take our serums and injections. If not, then you are biosecurity risk. This is the latest renditition of Marxism, Collectivism and Communism, in that health is the communal right and property of all, and thus you must collectively participate in that respect. This ideology along with the global warming hoax is being used by these people to impoverish and enslave people.

So all of this is falsehood, exaggeration and it is a reversal of the legislative (Sharīʿah) and creational realities wherein people are healthy unless proven otherwise, and people conduct their lives on this basis, otherwise people are made to live in an artificially and falsely induced state of fear and anxiety. We ask Allāh (عز وجل) to protect Muslim nations, their leaders and their populations—and indeed all the people of the earth—from the evils of these truly demonic people.

Shaykh ʿAlī al-Huḍhayfī (حفظه الله) has explained how the people of disbelief who follow the teachings of Malthus and wish to control population growth conspire in this respect through epidemics, vaccinations and engineered wars. He explained that the US government and people like Kissinger play a large role in this respect, and that the claim that there are not enough resources on Earth to sustain its population, that this is from the most evil of the statements of the people of disbelief and how they are more evil than past nations of disbelief in this respect.

Footnotes

1. Al-Istidhkār (Dār al-Waʿī: 1414H) 27/54-55.
2. Al-Tamhīd (Muʾassasah al-Furqān, 1439H) 16/99, 104.
3. Meaning, a non-contagious disease.
4. http://cv2020.s3.amazonaws.com/audio/luhaydan-contagion-omen-1.mp3
5. Sharh al-Sunnah of al-Baghawī (al-Maktab al-Islāmī, Beirut: 1403H), 12/167 onwards and it is also cited by Ibn Ḥajar in al-Fatḥ.
6. Dār Ibn al-Qayyim (Ḍammām, 1415H) 3/984-989.
7. Ādāb al-Sharīʿah of Ibn Mufliḥ (Muʾassassat al-Risālah, 1419H) 3/362.
8. Badhl al-Māʿūn Fī Faḍl al-Ṭāʿūn, pp. 212.
9. Al-Mufhim (Dār Ibn Kathīr, 1417) 5/621 onwards, in his discussion of this matter.
10. Al-Tamhīd (1/53-55) and also Ibn Saʿd in al-Ṭabaqāt (4/109-111) relating from Muḥammad bin Ishāq, and see al-Siyar (2/491-492).
11. Refer to Sharḥ Ṣaḥīḥ al-Bukhārī of Ibn Baṭṭāl (Maktabat al-Rushd), 9/410.
12. G. F. Petrie, Ronald E. Todd, Riad Skander and Fouad Hilmy. The Journal of Hygiene, Vol. 23, No. 2 (Nov., 1924), pp. 117-150
13. And by this they mean that although Darwinian evolution brought biology to where it is, with all its flaws and defects, we now know enought to engage in self-directed evolution which is the real "intelligent design", this being a dig at the intelligent design argument for a Creator.
14. In the book, “The Medical Voodoo” by Annie Hale, New York, 1935, p. 163
15. It is impossible for the Islāmic Sharīʿah to provide any basis or sanction for these types of ruinous and harmful affairs, which have no scientific basis, leading to things that it has negated and prohibited (superstition and omens). Rather, there is sufficiency in the guidance of the Messenger (صلى الله عليه وسلم) as it relates to taking precaution and we are not in need of Darwinian virology pseudoscience to have this type of detrimental influence upon religion and medicine.
16. Dār Ibn al-Qayyim (Ḍammām, 1415H) 3/989.